Thou, as the increasingly distinguishable feature of that
which reaches out to and yet is not the Thou. But it
continually breaks through with more power, till a time
comes when it bursts its bonds, and the I confronts
itself for a moment, separated as though it were a Thou;
as quickly to take possession of itself and from then on
to enter into relations in consciousness of itself.
Only now can the other primary word be assembled.
Hitherto the Thou of relation was continually fading
away, but it did not thereby become an It for some Z,
an object of perception and experience without real
connexion—as it will henceforth become. It became
rather an It, so to speak, for itself, an It disregarded at
first, yet waiidng-to rise up in a new relational event.
Further, the body maturing into a person was hitherto
distinguished, as bearer of its perceptions and executor
of its impulses, from the world round about. But this
distinction was simply a juxtaposition brought about by
its seeing its way in the situation, and not an absolute
severance of Z and its object. But now the separated Z
emerges, transformed. Shrunk from substance and
fulness to a functional point, to a subject which
experiences and uses, Z approaches and takes pos-
session of all It existing " in and for itself", and
forms in conjunction with it the other primary word.
The man who has become conscious of Z, that is, the
man who says Z-Z$, stands before things, but not over
against them in the flow of mutual action. Now with
the magnifying glass of peering observation he bends
over particulars and objectifies them, or with the field-
glass of remote inspection he objectifies them and
arranges them as scenery, he isolates them in observa-